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Auto-Orientalismus, Antiamerikanismus Und Zivilisationskritik Von Fujii Nichidatsu“

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Auto-Orientalismus, Antiamerikanismus Und Zivilisationskritik Von Fujii Nichidatsu“ MASTERARBEIT / MASTER’S THESIS Titel der Masterarbeit / Title of the Master‘s Thesis „Auto-Orientalismus, Antiamerikanismus und Zivilisationskritik von Fujii Nichidatsu“ verfasst von / submitted by Markus Pastollnigg, B.A. angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Master of Arts (MA) Wien, 2019 / Vienna 2019 Studienkennzahl lt. Studienblatt / A 066 698 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Tibetologie und Buddhismuskunde degree programme as it appears on the student record sheet: Betreut von / Supervisor: Univ.-Prof. Mag. Mag. Mag. Mag. Dr. Lukas Pokorny, MA Inhaltsverzeichnis 1 Einleitung...................................................................................................................................5 2 Fujii Nichidatsu 藤井日達......................................................................................................8 2.1 Kindheit und Jugend...........................................................................................................8 2.2 Mönch in Japan und Studienzeit........................................................................................8 2.3 Missionierungsbestrebungen außerhalb Japans.............................................................10 2.4 Rückkehr nach Japan, Tempelgründungen und Bruch mit Nichiren-Schule.................11 2.5 Aufenthalt in Indien, Erhalt von Buddhareliquien und Treffen mit Gandhi...................13 2.6 Stūpa-Bau und Tod...........................................................................................................16 3 Nipponzan Myōhōji Daisanga 日本山妙法寺大僧伽.......................................................18 3.1 Religiöse Praxis und Aktivitäten Nipponzans..................................................................18 3.1.1 Religiöse Praxis...........................................................................................................18 3.1.2 Friedensmärsche.........................................................................................................19 3.1.3 Bau von Friedenspagoden..........................................................................................20 3.1.4 Widerstand gegen Militärbasen..................................................................................21 3.2 Religiöse Lehre Nipponzans............................................................................................22 3.2.1 Bodhisattva Sadāparibhūta.........................................................................................23 3.2.2 Pazifismus und Gewaltlosigkeit.................................................................................23 4 Nichiren....................................................................................................................................26 4.1 Biografie............................................................................................................................26 4.2 Werk.................................................................................................................................30 4.3 Lehre.................................................................................................................................34 5 Meiji-Restauration und Buddhismus.......................................................................................42 5.1 Meiji-Restauration............................................................................................................42 5.2 Meiji-Restauration und Buddhismus...............................................................................45 6 Kokugaku, nihonjinron und japanischer Ethnozentrismus......................................................52 7 Auto-Orientalismus, Antiamerikanismus und Zivilisationskritik von Fujii Nichidatsu.........58 7.1 Auto-Orientalismus...........................................................................................................58 7.1.1 Hintergrund.................................................................................................................58 7.1.2 Fujii und Auto-Orientalismus.....................................................................................66 7.1.3 Analyse des Auto-Orientalismus Fujiis.....................................................................71 7.2 Antiamerikanismus...........................................................................................................72 7.2.1 Hintergrund................................................................................................................72 7.2.2 Fujii und Antiamerikanismus....................................................................................72 7.2.3 Analyse des Antiamerikanismus Fujiis.....................................................................76 7.3 Zivilisationskritik.............................................................................................................77 7.3.1 Hintergrund.................................................................................................................77 7.3.2 Fujii und Zivilisationskritik.......................................................................................77 7.3.3 Analyse der Zivilisationskritik Fujiis........................................................................85 8 Schlussfolgerung......................................................................................................................86 9 Abkürzungen............................................................................................................................89 10 Literaturverzeichnis...............................................................................................................89 11 Zusammenfassung.................................................................................................................92 12 Summary................................................................................................................................92 3 1 Einleitung Weltweit gibt es heute rund 15.000 Atomwaffen. Davon entfallen je ca. 7.000 auf die USA und 7.000 auf Russland. Würde ein Teil davon in den Großstädten der Erde entzündet werden, würden sofort drei Milliarden Menschen sterben (Taschwer 2019). Die Friedensbewegung setzte sich vor allem im Kalten Krieg (1947 – 1991) für atomare Abrüstung und gegen diese Bedrohung der Menschheit ein, wenig erfolgreich, wie die noch vorhandene Zahl der Nuklear- sprengköpfe zeigt. Innerhalb der Friedensbewegung trat auch die japanische Neureligion Nip- ponzan Myōhōji Daisanga 日本山妙法寺大僧伽 (im Folgenden: Nipponzan) in Erschei- nung. Der erste Tempel dieser religiösen Bewegung wurde 1918 in China durch den japani- schen Mönch Fujii Nichidatsu 藤井日達 (auch Fujii Nittatsu oder Fujii Guruji; im Folgenden: Fujii) gegründet. Weltweit hat sie rund 150 Mönche und Nonnen (Green 2000: 144) und um- fasst inklusive der Laien rund 1.500 Personen (Kisala 1999: 45). Innerhalb der Neureligionen Ostasiens besteht ihr charakteristisches Merkmal in ihrem bedingungslosen und entschlossenen Eintreten für den Frieden. Zu diesem Zweck organisiert sie Friedensmärsche und errichtet weltweit sogenannte Friedenspagoden, darunter auch in Wien. Als Fujii (1885 – 1985) – der Begründer von Nipponzan – Mönch wurde, herrschte in Japan ein politisch forciertes anti-buddhistisches Klima vor. Japan befand sich durch die einige Jahre vor seiner Geburt stattgefundene erzwungene Landesöffnung, das Einströmen westlichen Ge- dankengutes und die umfassenden Modernisierungsmaßnahmen vonseiten der Regierung in ei- nem grundlegenden Umbruch. Trotz dieser Umstände ordinierte Fujii in der Nichiren-Tradition und nahm sich Nichiren zum Vorbild. Er führte eine asketische Lebensweise und betrieb in zahlreichen Ländern Missionierungsarbeit. Während dieser Missionierungstätigkeit in Indien traf er auf Mahatma Gandhi, den Anführer der indischen Unabhängigkeitsbewegung. Von ihm übernahm er Ideen des gewaltlosen Widerstandes. Diese Ideen setzte er nach dem Atombom- benabwurf auf Hiroshima 広島 und Nagasaki 長崎, welcher das Ende des Zweiten Weltkrie- ges besiegelte, in Wort und Tat in die Praxis um. Seine auf diese Weise entstandenen Reden, Aufsätze und Briefe im japanischen Original fassen rund 4.000 Buchseiten. Für die vorliegende Arbeit wurde auf die mir verfügbaren englischen Übersetzungen der zum überwiegenden Teil auf Japanisch gehaltenen Reden und Schriften Fujiis zurückgegriffen. Im Rahmen einer Lehrveranstaltung am Institut für Religionswissenschaft im Wintersemester 2018/19 fiel mir die Aufgabe zu, über Nipponzan einen Essay zu schreiben bzw. eine Präsenta- tion darüber zu halten. Auf der Suche nach einem (neuen) Masterarbeitsthema und durch Be- 5 sichtigung eines Nipponzan-Tempels in Indien im Jahr 2015, wodurch ich bereits mit dieser Religionsgemeinschaft in Kontakt gekommen war, fiel die Entscheidung, über Nipponzan mei- ne Masterarbeit zu schreiben. Mein Interesse an Nipponzan wurde vor allem durch die Person Fujiis erweckt, dessen bescheidene Lebensweise und dessen Idealismus mich faszinieren. Wie Fujii bin auch ich über die bloße Existenz, ganz zu schweigen von der gewaltigen Anzahl an Atomwaffen, die unermessliches Leid über alle Lebewesen der Welt bringen können, entsetzt. Hinzu kommt mein Interesse für Japanisch sowie die japanische Religion und Kultur, insbeson- dere für die stark vom Westen beeinflusste moderne Kultur. Durch das Studium von außereuro- päischen Kulturen und Religionen beschäftigt
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